تعلیم و تربیت

The requisite of effective education in theology courses is to know the areas of human beings and the goal is to reach the ultimate perfection of the teacher. This research, with a descriptive-analytical method, showed, from the view of Nahj al-Balagha, a theological instructor in order to educate a person who believes and is committed to God and others, he must have different characteristics and areas in terms of belief, worship and ethics;  political and social;  science and technology;  economic and professional;  biological and physical;  aesthetic and artistic.  Imam Ali (a.s.) has explained the needs of man with a multi-dimensional perspective.  Education and training for the realization of good life should be based on these six areas;  In addition, in a quantitative comparison, it was determined the religious, worship and moral areas;  Also in this field, the component of moderation (moderation in attributes and verbs); has the highest average.

In this article, we try to show the place of religion and religious attitude in Nel Noddings's educational system. In Noddings's philosophy of education, which is based on the theory of "care" or his ethics of care, the relationship between the teacher and the learner are based on the principles of his ethics of care, and therefore the religious field in this relationship is always open to both parties. Noddings believes that teachers and students in schools should freely discuss religion because schools are a place where one should practice moral behavior along with tolerance and tolerance towards others. In other words, schools are the starting point for building a democratic person. Therefore, according to Noddings, the social goal of education, which is to raise a democratic person, recommends tolerance and tolerance in the educational system in religious discussions in schools. Therefore, in this article, we try to show that according to Noddings's view, students' religious questions, issues, and concerns should not be raised only in religion-related lessons, but every lesson and every discipline should be open to free dialogue between the teacher and the student about religion and its issues and questions. From his point of view, we should invite students to enter into conversations beyond their limited skills. Therefore, in this article, we will use a descriptive and analytical method to examine religion in his philosophy of education. Ultimately, the conclusion that can be drawn from this article is that religion in Noddings' educational system can not only help students' development by adopting an appropriate approach, but also be very effective in the emergence of a democratic society based on tolerance and tolerance.

Education in the Islamic era has undergone ups and downs and changes under the influence of various components. Political developments and intellectual structures of the rulers, jurisprudential, theological and philosophical thoughts are among these components. In this article, the different view of speech in the period of Al-Boyeh, the appearance and appearance of theological trends in this period have been discussed and investigated. And in it, while extracting the necessary research data from numerous and diverse historical, theological and educational sources and the logical arrangement of the tenses and their description, related analyzes are presented. In line with the title of the article, referring to the place of speech in the Al-Boye period, the causes and factors of attention to speech have been explained and the effectiveness of this attention in the education of this period has been analyzed. The result of this research shows that a series of factors including the defense of Shia religious foundations, the influence of Mu'tazila theological methods and the absence of Imam Zaman (A.S.), in this period, the word got a special place and a prominent presence in education. This prominence is evident in the tendency to use rational methods in theological opinions, the expansion of theology lessons, and the use of debate in theology education.

The current research has been carried out to analyze the components of metamodern education. The descriptive-analytical method has been used to investigate the purpose of the study. Metamodernism, as one of the new intellectual approaches in the third millennium, acts as a paradigm for re-creating the possibility of going beyond the environment and creating positive change in societies in a way that can give scattered realities a new meaning and guide them in an integrated and coherent manner within a framework of developmental, creative, and ethical mechanisms. On the other hand, the metamodern curriculum should provide teachers' empowerment and increase their ability to analyze and explain the combined and multidimensional phenomena of education from different dimensions simultaneously, multidimensionally, and multilevelly. The view of the metamodern curriculum is that it is hermeneutic, multidimensional, and multifaceted, and in this direction, it tries to create a favorable platform for the development of educational justice, equality, and opportunities for learners. Therefore, this approach with the development of cognitive and emotional power and the development of communication capabilities in the context of the structure of curricula and creative educational mechanisms based on critical thinking is the context of achieving one of the new goals of education and training systems, that is, green and sustainable development. It will provide the individual and social ecosystem and will be the basis for the policymakers and planners of the education system to achieve effective strategic plans in the education system.

An article titled "A Critical View on the Grace-Centered Approach in Islamic Philosophy and Its Implications on Education" was written with the intent to entirely refute the principles of philosophy of education from the perspective of Muslim philosophers. This article relies on the claims of opponents of Islamic philosophy and the criticisms of well-known anti-philosophy Ash’arites (such as Al-Ghazālī). It repeats almost all their assertions as accepted premises without citation. The article then makes a brief and insufficient comparison between two competing theories in education, "Sequentialism" and "Parallelism," and derives the hybrid term "Asynchronous Parallelism." What the aforementioned article calls a "critical view" comprises unsupported claims about the history of philosophical issues, irregular classification of Islamic philosophical schools (sometimes as "Peripatetic, Illuminationist, and Essentialist," and other times as "Cause-centered and Grace-centered"), and deeming the concept of gradation as ineffective as a fundamental principle in the grace-centered approach. It often repeats, without reference, the criticisms of anti-philosophy Ash'arites and their peers to specific philosophical views and theological outcomes. A thorough analytical and critical investigation reveals that the article's claims about philosophical issues and intentions are merely reiterations of claims by anti-philosophers. Due to a lack of adequate technical knowledge while explaining and making judgement, the article uses the discredited views of others to reject and cast doubt on Islamic wisdom. Consequently, it makes a biased, unjustified, and unsupported conclusion about education.

The purpose of this research is to compare the basic concepts of Descartes' and Gadamer's thought and to deduce its implications in education. The research has three questions; What are the basic concepts in the thought of Descartes and Gadamer? What criticism do each of the two thinkers have on other basic concepts? And what implications does Descartes' thought and Gadamer's hermeneutics have for education? To answer these questions, the method of conceptual analysis, comparative criticism and inference was used and it was determined that: method, science, substance, human, idea and metaphysics are the basic concepts of Descartes' thought and method, consciousness, tradition, experience and understanding are concepts. They are fundamental in Gadamer's thought. It was also stated that Descartes' method was based on the principles of objectivism and Gadamer's concepts based on philosophical hermeneutics. Therefore, considering that according to Descartes, the method of mathematics is a method that has all the advantages and benefits of logic, algebra and geometry and at the same time, is free from their disadvantages, this component is with the components of consciousness and experience of Gadamer's thought. It was criticized and since Gadamer emphasizes on the pre-structures of understanding and he believes that the search for understanding without presuppositions is futile, this component of Gadamer was criticized with the components of man and metaphysics of Descartes' thought and finally the component of Gadamer's tradition Descartes' idea was criticized with the essential components. Descartes, the philosopher and mathematician of the 17th century, put the foundation of doubt in everything and discovered a method for scientific reasoning and adjusting skeptical arguments and led to the aging of a philosophical system; Therefore, he has been considered the pioneer of western modernity. On the other hand, the axis of Gadamer's thought is "understanding" and its constituent elements, and he claims a new narrative of understanding; Gadamer considers a set of elements necessary for understanding, the observance of which makes understanding more reflective. He bridges from method to "insight" and prefers philosophical and reflective "insight" to explanatory and precise "method". Also, the findings indicated that science, method, understanding, history, tradition and human are among the educational implications of the thought of the two thinkers and since Cartesian science is based on certainty and Gadamerian science is based on interpretation. By combining these two approaches, it is possible to achieve a definition of the science of education that is both objective and interpretive. It is also possible to use both Cartesian objective methods and interpretive teaching-learning methods, and by combining these two methods, an objective-subjective method can be achieved. Regarding the concept of understanding, Descartes had an objective view on the subject of understanding and Gadamer believes in an interpretive understanding of understanding, so pairing these interpretations of understanding can lead to an interpretive-objective understanding of understanding. It should be mentioned that it is possible to base the methods of education by using scientific rules and find an answer to common unknowns in the field of teaching and learning with the help of philosophical concepts. At the same time, we should express hypotheses about new educational methods and test these hypotheses and use the experiences gained to achieve a comprehensive solution. In general, by combining the concepts of these two thinkers, it is possible to look at the human being both as a basis and as a medium in education and to achieve a unified approach based on "objectivity-interpretation".

In this article, we have tried to show that the phenomenological approach can be a suitable method for analyzing religious experience in the field of education. To show this, we have argued that the phenomenological method, as a descriptive method from the first-person perspective, allows a person to directly describe and analyze his/her lived experience, and the analyst can use this lived experience to analyze the meaning of the experience, giving the person the necessary knowledge and understanding of the meaning of his/her religious experience. Therefore, in the first part of this article, we have mentioned some important features of the phenomenological method. Also, in this article, we have shown that the holistic approach provides the possibility for the phenomenological researcher to expose the target person, i.e. pupil or student, to the description and phenomenological analysis of his religious experience from different angles. In addition to these two important points in this article, it should also be mentioned that adopting a phenomenological approach in the analysis of religious experience in education provides the researcher with the possibility of opening his/her mind so that he/she can learn about different religious beliefs without bias and prejudice and do research about them without judging whether they are right or wrong. This issue can be one of the strong points of such research, which in the field of religious education gives the researcher and the researched people the possibility to share their religious experiences in the field of education without bias and prejudice.

In this article, we try to show that in the present century, one of the theorists in the field of philosophy of education and training, Richard Rorty, the American neopragmatist philosopher, by criticizing the past philosophical thinking about education and training to the issue of "self-creation" as the central core of education and training in the era the present emphasizes. According to this philosopher, the purpose of education in schools, universities and educational centers is to help a person to create himself. According to this philosopher, education in educational centers, especially in America, is generally divided into two parts. In the pre-university stage and schools, a person is taught to socialize, and in the university and academic stage, a person learns to engage in self-creation and to question the image he had in the previous period of pre-university education. To analyze the key concept of self-creation, Rorty uses the updated thoughts of John Dewey, Foucault, Nietzsche and even Heidegger to show that the philosophy of contemporary education in the current century needs to place this concept in the center of its analysis.

I first described philosophers' metaphors for "mind", then classified and critically examined them, and finally deduced their educational implications. The results indicate that nine metaphors were used about the mind, based on which I divided the mind into passive and active. Among the mentioned metaphors, the metaphor of the fertile earth and the metaphor of the glasses are active metaphors according to which, unlike other metaphors, every student is a unique and thinking creature with freedom of choice and individuality. This perspective has a fluid view of the man who believes in free will and does not view him as a machine. The implications of the mentioned attitude in the curriculum elements are presented in a table. Since each teacher has a personal philosophy, his attitude toward students' minds can guide how he teaches and treats them.

This article tries to analyze the issue of religious experience and its role and place in the philosophy of education. The issue of religious experience is one of the important issues in the education process in the educational system of a country. Necessarily, in order to understand this issue, one of the methods or philosophical analysis to investigate this issue is the phenomenological method. Religious experience in the field of education and training is a fundamental thing in the education process, but the phenomenological method describes the lived experience from the first-person perspective, and therefore, it is possible to describe and analyze the religious experience of people in the field of education and training with this approach. Basically, learning as the core of education itself is an experience, and phenomenology as the science of analyzing and describing experience is closely related to this. For this purpose, it is necessary to raise the issue of the place of religious experience in education and training, the characteristics of the phenomenological method or approach as well as the types of religious experience and its role in the philosophy of education in general have been mentioned. The main question of this article is how this method can lead us to a better understanding of a person's religious experience in the process of education.

Theories of critical thinking are generally divided into two groups: theories that describe the positive and negative characteristics of various phenomena, such as human beings, and the Qur’ānic theory indicating that critical thinking should be based on believing in the open, creative, and infinite knowledge of God. Challenging the content of the first approach paves the way for introducing the creative and variable approach to knowledge. In this way, education adopts a religious and unlimited nature more than ever before. The non-restrictive aspect dominates knowledge and, as a result, the content of educational courses based on critical thinking and is developed under the influence of other dimensions of a philosophical system, including values and knowledge. The open and unlimited process of Qur’ānic critical thinking leads to the priority of creative approaches and their effective incorporation into education. The present study aims to explain a kind of critical thinking based on a constructive approach to the open and unlimited Qur’ānic critical knowledge. Deconstruction means analyzing and reviewing each subject through decentralizing it and discovering some of its new other dimensions that are usually neglected.

John Dewey is one of the most important experts in the field of education in the contemporary period, and some of his teachings have become a part of the body of educational systems in the world today. Since education is an integral part of the structure of any society, any weakness in it will weaken the culture of that society. The past educational systems mainly emphasized the intellectual, moral, and religious aspects of education, but nowadays attention to other dimensions, including the aesthetic, critical, and creative dimensions, is seen as a necessity. The reason is that the aesthetic and artistic approach, along with other approaches, can represent the world and its phenomena in a different way for us and provide us with the possibility of experiencing them in a different way. Therefore, in addition to developing intellectual and moral fields, emphasis is also placed on "aesthetic education". The main issue regarding this type of education is that some have only seen it based on the perspective of genius and some based on the perspective of taste; while the aesthetic education of Taaman includes both views. As a result, every successful educational system should pay attention to the development of imagination and the creative dimension of the child's mind, as well as the development of taste to perceive and evaluate beautiful things and works. In the book "Art as an experience" Dewey's work shows attention to both perspectives, on this basis, while reviewing the topics related to aesthetics and the components of aesthetic education, we specifically reread a part of the said work focusing on aesthetic education (based on the perspective of genius and We will discuss the view of taste.

This study aims to explain the relationships based on technology in post-phenomenology and its consequences for education. Analytical and inferential methods have been used to achieve this goal. Post-phenomenology is one of the new philosophical approaches in the field of technology. This approach has been developed on the one hand with a critical discourse of classical phenomenology and on the other hand with research in the empirical field of science and technology studies. Phenomenology does not look at technologies as merely functional and instrumental objects, but as intermediaries between human experiences and their activities, and deals with specific technologies and their existential and epistemological differences in the biological world. Post-phenomenology in the application of educational technology can also change the type of technology question and pay attention to the type and manner of educational technology involvement in presenting reality to learners and the extent to which their perceptions of reality change. Embodiment, Hermeneutic, Alterity, Background, fusion, immersion, and augmentation are of technology-based relationships that can have important consequences for education such as; Paying attention to the aspects of increasing and decreasing technology, emphasizing the description and interpretation of ratios, not neglecting the impact of the macro level, being careful in new ratios and out of description.

The moral identity of learners is one of the important goals in education systems. One of the important fields in the development of moral identity of learners is to know the factors affecting it. The purpose of the present research is to investigate the components and indicators of learners' moral identity according to the existing research background.               

The approach of the present research is qualitative and its method is synthesis research based on the model of Roberts et al. (2007). The research community consisted of 227 articles in the field of factors affecting the moral identity of learners during the years 2009 to 2022. The research sample includes 33 articles that were purposefully collected and data were selected based on thematic monitoring. The research data were collected from the qualitative analysis of the studied documents.

Based on the analysis of previous articles, the components of moral identity of learners were classified in 6 dimensions. These dimensions include the individual dimension (including factors; personality traits, moral intelligence, cognitive skills, and individual contexts), the dimension of the coach's characteristics (including factors; commitment, perceptive skills, ethics, interaction). suitable and specialized), the educational content dimension (including factors; collaborative, community-oriented and realistic), the dimension of teaching-learning approaches (including factors; team approaches, process-oriented and interactive approaches, active approaches, based on praxis and based on constructivism), evaluation characteristics (including axes such as community-oriented approaches, individual approaches, functional and justice-oriented assessment approaches) and contextual factors (including axes such as virtual communication platforms, family, social platform environment, school and friends).

The components and indicators affecting the moral identity of learners were organized in six dimensions, therefore, for the design of curriculum models for the moral education of learners, a comprehensive model can be provided by considering the dimensions of the context.

In this article, we are trying to show that in the postmodern era, by questioning the ontological foundations of theology and rejecting absolutism and embracing pluralism and relativism, religious education has been placed in an anti-realistic postmodern framework. This type of education and training tries to replace the horizontal and context-oriented or local view by rejecting the vertical-oriented view in traditional and modern education and training, in which transcendental and absolute values are accepted, and this is the method of deconstructing this type of education and training that has been proposed under the influence of postmodern philosophers such as Derrida. This type of education is expanding and growing in the 21st century. But this approach itself also faces problems that cannot be completely general. Negation of the essence and nature of religion, failure to recognize the essence of religion, considering religious experience to be historical and local, etc. in this approach indicates its insufficiency in its complete spread throughout the world. Therefore, it seems that critical education is a suitable alternative to post-modern religious education in order to familiarize students with the nature and essence of religion and to accept pluralism and contextualism in their own education.

An article claims by increasing the process of doubting and creating doubt on the ontological principles of Islamic philosophy to have provided innovative flaws on the theory of emanationism, centered on the doctrine of analogical gradation (modulation) in all philosophical schools to show that basing the theory of education on Islamic philosophy is invalid and useless. This article after expressing the scattered words and producing various doubts and choosing the title “Consequences in Education” intends to reach a novel theorizing about the “purpose and stages of education” with the unaccepted obligations of Islamic philosophy! What has been mostly used to criticize the article is a section of the topic of modulation of existence and arguing about some scattered ontological matters, and it has not even mentioned the psychological (self-knowledge) and anthropological positions and the stages of human growth (development) in Islamic philosophy in order to be able to achieve the stages of education in line with the stages of growth in the Islamic philosopher’s perspective and open a seemingly logical way to the audience for doubts. Nevertheless, the article claims to have achieved innovation and rejected two sequencing (Arabic: توالی, succession, consequentialism) and parallelist (Arabic: توازی) theories and has made its way to create a third opinion, which is the combination of both. The analysis of the claims of the article and its accusations against Islamic philosophy, particularly in the field of education will reveal the criterion for distinguishing true criticism from doubting.

Cultivating intellectual powers and strengthening critical thinking are essential to human excellence and are of interest to thinkers and policymakers of different societies. Therefore, the present study aims to examine the place of critical thinking in postmodern educational ideas. A descriptive-analytical method has been used to achieve this goal. The scope of the research was all the documents and sources related to post-modernism, and the analysis and investigation were carried out in a targeted and selective manner until the theoretical saturation was reached, and the data collection was done in the form of documents. The research results show that postmodernists emphasize critical and democratic citizen training in educational goals and critical dialogue in teaching methods. From their point of view, learning is collaborative the relationship between teacher and student is horizontal, and the curriculum includes issues related to knowledge and power, identity, cultural politics, social criticism, and rereading of texts and narratives.

The present paper investigates the relationship between philanthropia and paideia based on the texts of classical Greece. The term “philanthropia” was first used in a play called Prometheus Bound by Aeschylus and was later used repeatedly in some of the literary and philosophical works of the Classical Greece. In this play, philanthropy has been attributed to Prometheus because he stole fire from Zeus to give it to human beings and save them from destruction. In the comedy Peace by Aristophanes, the god Hermes has been introduced as philanthropist because he makes it possible for the humankind to access peace. In Isocrates’ speech, the term philanthropist is applied to political leaders and people who posses the highest level of virtues and share such gifts as knowledge with others. Moreover, in the fourth book of Laws, Plato introduces Cronos a philanthropist because, during his reign, he tried to consolidate the pillars of culture and civilization in society. In the dialogue Euthyphro, Socrates considers himself to be a philanthropist because he shares his knowledge with others. As attested by Aristotle, philanthropia is an essential and intrinsic quality; however, it develops a knowledge-based form through paideia. On the other hand, those existents who are called philanthropists try to develop paideia and spread it in their society.